منبسط بودیم و یک جوهر همه ** بی‌‌سر و بی‌‌پا بدیم آن سر همه‌‌

Simple were we and all one substance; we were all without head and without foot yonder.

یک گهر بودیم همچون آفتاب ** بی‌‌گره بودیم و صافی همچو آب‌‌

We were one substance, like the Sun; we were knotless and pure, like water.

چون به صورت آمد آن نور سره ** شد عدد چون سایه‌‌های کنگره‌‌

When that goodly Light took form, it became (many in) number like the shadows of a battlement.

کنگره ویران کنید از منجنیق ** تا رود فرق از میان این فریق‌‌

Rase ye the battlement with the manjaníq (mangonel), that difference may vanish from amidst this company (of shadows).

شرح این را گفتمی من از مری ** لیک ترسم تا نلغزد خاطری‌‌ 690

I would have explained this (matter) with (eager) contention, but I fear lest some (weak) mind may stumble.

نکته‌‌ها چون تیغ پولاد است تیز ** گر نداری تو سپر واپس گریز

The points (involved in it) are sharp as a sword of steel; if you have not the shield (of capacity to understand), turn back and flee!

پیش این الماس بی‌‌اسپر میا ** کز بریدن تیغ را نبود حیا

Do not come without shield against this adamant (keen blade), for the sword is not ashamed of cutting.

زین سبب من تیغ کردم در غلاف ** تا که کج خوانی نخواند بر خلاف‌‌

For this cause I have put the sword in sheath, that none who misreads may read contrariwise (in a sense contrary to the true meaning of my words).

آمدیم اندر تمامی داستان ** وز وفاداری جمع راستان‌‌

We come (now) to complete the tale and (speak) of the loyalty of the multitude of the righteous,

کز پس این پیشوا برخاستند ** بر مقامش نایبی می‌‌خواستند 695

Who rose up after (the death of) this leader, demanding a vicar in his place.

منازعت امرا در ولیعهدی

The quarrel of the amírs concerning the succession.

یک امیری ز آن امیران پیش رفت ** پیش آن قوم وفا اندیش رفت‌‌

One of those amírs advanced and went before that loyal-minded people.

گفت اینک نایب آن مرد من ** نایب عیسی منم اندر زمن‌‌

“Behold,” said he, “I am that man's vicar: I am the vicar of Jesus at the present time.

اینک این طومار برهان من است ** کاین نیابت بعد از او آن من است‌‌

Look, this scroll is my proof that after him the vicarate belongs to me.”

آن امیر دیگر آمد از کمین ** دعوی او در خلافت بد همین‌‌

Another amír came forth from ambush: his pretension regarding the vicegerency was the same;

از بغل او نیز طوماری نمود ** تا بر آمد هر دو را خشم جهود 700

He too produced a scroll from under his arm, so that in both (amírs) there arose the Jewish anger.

آن امیران دگر یک یک قطار ** بر کشیده تیغهای آب دار

The rest of the amírs, one after another, drawing swords of keen mettle,

هر یکی را تیغ و طوماری به دست ** درهم‌‌افتادند چون پیلان مست‌‌

Each with a sword and a scroll in his hand, fell to combat like raging elephants.

صد هزاران مرد ترسا کشته شد ** تا ز سرهای بریده پشته شد

Hundreds of thousands of Christians were slain, so that there were mounds of severed heads;

خون روان شد همچو سیل از چپ و راست ** کوه کوه اندر هوا زین گرد خاست‌‌

Blood flowed, on left and right, like a torrent; mountains of this dust (of battle) rose in the air.

تخمهای فتنه‌‌ها کاو کشته بود ** آفت سرهای ایشان گشته بود 705

The seeds of dissension which he (the vizier) had sown had become a calamity (cause of destruction) to their heads.

جوزها بشکست و آن کان مغز داشت ** بعد کشتن روح پاک نغز داشت‌‌

The walnuts (bodies) were broken, and those which had the kernel had, after being slain, a spirit pure and fair.

کشتن و مردن که بر نقش تن است ** چون انار و سیب را بشکستن است‌‌

Slaughter and death which befalls the bodily frame is like breaking pomegranates and apples:

آن چه شیرین است او شد ناردانگ ** و آن که پوسیده ست نبود غیر بانگ‌‌

That which is sweet becomes pomegranate-syrup, and that which is rotten is naught but noise:

آن چه با معنی است خود پیدا شود ** و آن چه پوسیده ست او رسوا شود

That which has reality is made manifest (after death), and that which is rotten is put to shame.

رو به معنی کوش ای صورت پرست ** ز آن که معنی بر تن صورت پر است‌‌ 710

Go, strive after reality, O worshipper of form, inasmuch as reality is the wing on form's body.